which is their proper sphere, over the entire realm of thought and, thus, to supplant the pure (practical) use of reason. So far, then, as this criticism is occupied in confining speculative reason within its proper bounds, it is only negative; but, inasmuch as it thereby, at the same time, removes an obstacle which impedes and even threatens to destroy the use of practical reason, it possesses a positive and very important value. In order to admit this, we have only to be convinced that there is an absolutely necessary use of pure reason — the moral use — in which it inevitably transcends the limits of sensibility, without the aid of speculation, requiring only to be insured against the effects of a speculation which would involve it in contradiction with itself. To deny the positive advantage of the service which this criticism renders us would be as absurd as to maintain that the system of police is productive of no positive benefit, since its main business is to prevent the violence which citizen has to apprehend from citizen, that so each may pursue his vocation in peace and security. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon — all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. At the same time, it must be carefully borne in mind that, while we surrender the power of cognizing, we still reserve the power of thinking objects, as things in themselves.9 For, otherwise, we should require to affirm the existence of an appearance, without something that appears — which would be absurd. Now let us suppose, for a moment, that we had not undertaken this criticism and, accordingly, had not drawn the necessary distinction between things as objects of experience and things as they are in themselves. The principle of causality, and, by consequence, the mechanism of nature as determined by causality, would then have absolute validity in relation to all things as efficient causes. I should then be unable to assert, with regard to one and the same being, e.g., the human soul, that its will is free, and yet, at the same time, subject to natural necessity, that is, not free, without falling into a palpable contradiction, for in both propositions I should take the soul in the same signification, as a thing in general, as a thing in itself — as, without previous criticism, I could not but take it. Suppose now, on the other hand, that we have undertaken this criticism, and have learnt that an object may be taken in two senses, first, as a phenomenon, secondly, as a thing in itself; and that, according to the deduction of the conceptions of the understanding, the principle of causality has reference only to things in the first sense. We then see how it does not involve any contradiction to assert, on the one hand, that the will, in the phenomenal sphere — in visible action — is necessarily obedient to the law of nature, and, in so far, not free; and, on the other hand, that, as belonging to a thing in itself, it is not subject to that law, and, accordingly, is free. Now, it is true that I cannot, by means of speculative reason, and still less by empirical observation, cognize my soul as a thing in itself and consequently, cannot cognize liberty as the property of a being to which I ascribe effects in the world of sense. For, to do so, I must cognize this being as existing, and yet not in time, which — since I cannot support my conception by any intuition — is impossible. At the same time, while I cannot cognize, I can quite well think freedom, that is to say, my representation of it involves at least no contradiction, if we bear in mind the critical distinction of the two modes of representation (the sensible and the intellectual) and the consequent limitation of the conceptions of the pure understanding and of the principles which flow from them. Suppose now that morality necessarily presupposed liberty, in the strictest sense, as a property of our will; suppose that reason contained certain practical, original principles a priori, which were absolutely impossible without this presupposition; and suppose, at the same time, that speculative reason had proved that liberty was incapable of being thought at all. It would then follow that the moral presupposition must give way to the speculative affirmation, the opposite of which involves an obvious contradiction, and that liberty and, with it, morality must yield to the mechanism of nature; for the negation of morality involves no contradiction, except on the presupposition of liberty. Now morality does not require the speculative cognition of liberty; it is enough that I can think it, that its conception involves no contradiction, that it does not interfere with the mechanism of nature. But even this requirement we could not satisfy, if we had not learnt the twofold sense in which things may be taken; and it is only in this way that the doctrine of morality and the doctrine of nature are confined within their proper limits. For this result, then, we are indebted to a criticism which warns us of our unavoidable ignorance with regard to things in themselves, and establishes the necessary limitation of our theoretical cognition to mere phenomena.
The positive value of the critical principles of pure reason in relation to the conception of God and of the simple nature of the soul, admits of a similar exemplification; but on this point I shall not dwell. I cannot even make the assumption — as the practical interests of morality require — of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight. For to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical extension of pure reason impossible. I must, therefore, abolish knowledge, to make room for belief. The dogmatism of metaphysics, that is, the presumption that it is possible to advance in metaphysics without previous criticism, is the true source of the unbelief (always dogmatic) which militates against morality.
Thus, while it may be no very difficult task to bequeath a legacy to posterity, in the shape of a system of metaphysics constructed in accordance with the Critique of Pure Reason, still the value of such a bequest is not to be depreciated. It will render an important service to reason, by substituting the certainty of scientific method for that random groping after results without the guidance of principles, which has hitherto characterized the pursuit of metaphysical studies. It will render an important service to the inquiring mind of youth, by leading the student to apply his powers to the cultivation of genuine science, instead of wasting them, as at present, on speculations which can never lead to any result, or on the idle attempt to invent new ideas and opinions. But, above all, it will confer an inestimable benefit on morality and religion, by showing that all the objections urged against them may be silenced for ever by the Socratic method, that is to say, by proving the ignorance of the objector. For, as the world has never been, and, no doubt, never will be without a system of metaphysics of one kind or another, it is the highest and weightiest concern of philosophy to render it powerless for harm, by closing up the sources of error.
This important change in the field of the sciences, this loss of its fancied possessions, to which speculative reason must submit, does not prove in any way detrimental to the general interests of humanity. The advantages which the world has derived from the teachings of pure reason are not at all impaired. The loss falls, in its whole extent, on the monopoly of the schools, but does not in the slightest degree touch the interests of mankind. I appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the subtle but impotent distinction of subjective and objective practical necessity; or of the existence of God, deduced from the conception of an ens realissimum — the contingency of the changeable, and the necessity of a prime mover, has ever been able to pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions. It must be admitted that this has not been the case and that, owing to the unfitness of the common understanding for such subtle speculations, it can never be expected to take place. On the contrary, it is plain that the hope of a future life arises from the feeling, which exists in the breast of every man, that the temporal is inadequate to meet and satisfy the demands of his nature. In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that
